any money for them onely they must pay for the sawce which according to the custome of the faire they must haue or els they must haue no goose O happy day wherein that faire was first instituted and a secret discouered which no Catholike Kings or Prelats could euer attaine vnto And thrice happy are they who by the light as it should see me of that day did see to make that Statute in the third yere of the Archipres byterie of M. George Blackwell vidi preuaricantes c. 18. Octob. 1600 wherein al right to appeale to Rome being most Catholikely conserued the penalties therein conteined doe onely light vpon such as haue set their hands to that which is prefixed to the Appeale which is nothing els but the causes thereof without which according to the custome and Canons of holy Church the appeale is of no force and are therefore by name to be expressed as we haue before shewed out of the Clementine Appellantide Appellationibus Now it remaineth that we shew when and vpon what occasions the Statutes were made by which the prouisions from Rome and some Appeales to Rome were forbidden First concerning these prouisions there was a statute made either in the 30. or 35. or as some other affirme 25. Edward 1. which was aboue 300. yeeres since wherein it is agreed and established that they should not be suffered There was also the like statute made in the 25. yere of Edw. 3 to the like effect by which it was forbidden that any should be placed in any dignitie without the assent of the King The same is also forbidden in the Parliament holden in the 38. of the same King The occasions of enacting these statutes are set downe as well in that of the 25. of Edw. 1. as elsewhere the iustice of those which were made in the time of Edw. 3. is the more apparant by a letter which hee and his nobles sent in the 17. yeere of his reigne to his Hol. to haue redresse for such defaults as were in that kind committed The Letter was to this effect King Edward and his Nobles perceiuing the derogation that was done to the Realme by such reseruations prouisions and collations of benefices as the Pope practised here in England wrote to him requiring him that sith the Churches of England had beene founded and endowed by noble and worthy men to the end the people might be instructed by people of their owne language and that he being so farre off could not vnderstand the defaults yet his predecessors and hee more then had been vsed by diuers reseruations prouisions and collations made to diuers persons some strangers yea and some enemies to the Realme whereby the money and profits were carried forth their Cures not prouided for according to the founders minds they therefore vpon due considerations thereof signified vnto him that they could not suffer such enormities any longer and therefore besought him to reuoke such reseruations prouisions and collations wholly to auoid such slanders mischiefes and harmes as might ensue and that the Cures might be committed to persons meete for the exercises of the same beseeching him further without delay to signifie his intention sith they meant to bestow their diligence to remedie the matter and see that redresse might be had Giuē in full Parliament at Westminster 18. of May Anno Dom. 1343. Thus far out of Iohn Stow 17. Edw. 3. where he also citeth Auesburie and Honingford Secondly concerning the forbidding of the appeales to Rome we find a Statute made in the 27. of Edw. 3. against those who shall drawe any person in plea out of the Realme of a thing whereof the knowledge appertained to the Kings Court or of such things whereof iudgement was giuen in the Kings courts or should sue in any other courts to defeate or let the iudgements giuen in the Kings Court. To these and other Statutes to the like effect the author of the Apologie affirmeth that the Catholike Bishops neither did nor could assent But whatsoeuer may be said for or against this position concerning the appeales no man can in reason think but that they both might very well and did assent to those statutes which were made against the prouisions or bestowing of dignities in England without the kings consent the causes are so apparantly layd downe by the King and the Nobles for that abridging of his Holines his promoting whom he would and to what dignities hee would in England And thus much may be alledged in the behalfe of the consent of the spirituall Lords to the statute against those appeales That in the new great abridgement printed Anno 1551. there is this clause set to the end of some statutes But the spirituall Lords assented not to this statute And there is no such note set to any of these Statutes which we haue here cited It is also euident that these statutes were not made vpon any heate of emulation against the Clergie for as we finde that in the 38. yeere of King Edw. 3. the statutes against those prouisions made in the 25. and 27. of the same King are confirmed although there be some fauour giuen to the Lords and Prelats offendors so in the 39 yeere of the same King which was the next yeere after we find that the Clergie in England was in as great honour as any Clergie in the worlde as may be shewed by the offices which the Bishops and Priests had then in England For the Bishop of Canterbury was Lord Chancellour of England the Bishop of Bath was L. Treasurer the Archdeacon of Lincolne was Lord priuie Seale the Parson of Somersam was master of the Rolles ten beneficed Priests were masters of the Chancerie the Deane of S. Martins le grand was chiefe Chancellour of the Exchequer Receiuer and Keeper of the Kings Treasure and Iewels the Archd. of Northampton was Chancellor of the Exchequer a Prebendarie of S. Martins was Clerk of the priuie Seale a Prebendarie of S. Steuens was Treasurer of the Kings house the Parson of Auon or Oundell was master of the Wardrobe the Parson of Fenny Stanton was one of the Chamberlaines of the Excheq and Keeper of the Kings Treasury and Iewels Other of the Clergie are noted to haue ben in office also in France in Ireland as well as in England Iohn of Gaunt Duke of Lancaster the fourth sonne of King Edward 3. hauing the gouernement of England committed vnto him in the time of his fathers last sickenesse which was in the 50. and 51. of his reigne disposed so farre of matters and offices as he conceiued some possibility to attaine to the Crown and to depriue his nephew Richard of Burdeaux who was sonne to the Blacke prince Edward the eldest sonne of King Edward the third But perceiuing that it would be hard for him to obtaine his purpose so long as the Church stood in that estate it did and the citizeens of London enioyed their liberties hee laboured to ouerthrow them both
and such as would gladly be seene in any of his actions and his fellowes who both in their Libel which was spread abroad vnder F. Lister the Iesuits name in this Apologie yea almost immediatly after this godly resolution are so farre from Christian spirit or ordinary modesty as it could not but be an exceeding ioy to all their friends to see any iot of Gods grace or assistance of his holy Spirit in them But as it seemeth by the latter end of this preface there is some kinde of resistance made against this assistance of Gods grace and holy Spirit Where this authour faigning vnto himselfe that these bookes against which he writeth could not be published in the style they goe in by any modest and Christian spirit he concludeth that they are published by some one or few discomposed passionate people or by some heretike c. and so as to such we shall answere saith he and not to our brethren yet doth his answere throughout all the Apologie light vpon the Priests although indeede the termes which are vsed would much better fit an heretike against an heretike so little doe they sauour either of modestie or Christian spirit CHAP. 6. How this present controuersie about the abuse of this newe subordination is deduced from Iohn of Gaunt and other matters most impertinent thereunto Apol. cap. 1. HAuing shewed through how foule darke vneuen and ill sauouring an entry this authour hath lead his deuoted to this Apologie the indifferent reader may probably coniecture that in the end there will be nothing to be seene but a boldnesse in auerring any vntrueth a sleight in casting mistes before his eyes to hold him still in ignorance of the trueth a defect of plaine dealing when he is driuen to say something and a heape of slanders with most odious insinuations to bring the Secular priests into contempt and obloquy In the first chapter of the Apologie intituled What great hurts haue come to England by emulation of the Laitie against the Clergie and of Secular priests against religious and of the state of the present controuersie in question he maketh an abridgement of the whole booke following and contriueth it in such manner as whereas he beginneth at Iohn of Gaunt he might asmuch to the purpose haue begunne at the diuision emulation and contention which the enemy raised in Cain against his brother Abel For although he intitle the Chapter of hurtes come to England by emulation and therefore a story of emulation in England may seeme to come neerer to his purpose yet his discourse being of emulation by which the reduction of England to the Catholike faith hath bene hindred he might aswell haue applyed the story of Abel and Cain as that of Iohn of Gaunt and Iohn Wickliffe who were dead and buried Iâ—… Stow. in vita Ric. 2. An. 1384. and this last also had his bones taken vp and burned aboue 40 yeeres after to wit in the yeere 1425. by commandement of Pope Martine the 5. which was an hundreth yeeres before the discontinuance of the Catholike faith in England or the least declining thereof as may appeare by the most zealous disposition of K. Henry 8. who in Anno 1521. deserued that most glorious title Defender of the faith But let vs see how handsomely he patcheth his geere together thus he beginneth the first chapter If euer the enemy of mankind did bestirre himselfe and all his power to let any publike good of the English nation it hath bene in this of the reduction of the Catholike faith For hindring whereof he hath tried all his possible meanes as before we haue noted but especially that of diuision emulation and contention hath bene his chiefest For by emulation of the Nobility against the Clergie and of Secular priests against religious he raised Iohn Wickliffe aboue 200. yeeres past whom Iohn of Gaunt Duke of Lancaster sonne to King Edward the 3. together with the residue of his faction vpon emulation he had with B. Arundel of London B. Wickam of Winchester and others did set vp and maintaine against those and the rest of the Clergie especially against religious men that had possessions Wickliffe being a Secular priest himselfe Thus saith this author and then he goeth forward affirming how that certaine motions were made concerning the taking away of the Abbey lands giuing them to the Crowne which motions were made vpon the same emulation vnder the Kings Richard 2 Henry 4 Henry 5 and others and tooke effect in the time of King Henry 8. And in the end concludeth that the want of restitution of Abbey lands was the hindrance of reconciliation in Queene Maries dayes But this doubtlesse argued rather an vnwillingnesse in the Laitie to part with the Church liuings of which they were now in possession then an emulation in them against the Clergie or religious And therefore in this conclusion the Author doth seeme much to forget himselfe who vndertooke to shew that emulation and not want of restitution of Church liuings hindered the reduction of England to the Catholike faith It seemeth that hee aimed onely at this that the controuersie being now principally betweene some Secular priests and some religious hee might driue into his Readers head some sinister conceit of the Secular priests and to that ende telleth a tale of the enemie of mankinde and how hee raysed a Secular Priest against religious and how that malice tooke effect in K. Henry the 8. dayes and the Laity would not restore the Church liuings in Q. Maries dayes And if the Reader can put all this together and cry out against the Secular Priests habetur intentum as truants vse to say in the schooles when they knowe not how to deduce the conclusion to their mindes in forme out of the premisses without laughter in the hearers We haue before shewed how that neither by Wickliffe nor by Iohn of Gaunt there could be any hinderance of the reducing of England to the Catholike faith and consequently how impertinent this story is to that for proofe whereof it was brought But for the better discouering of this fellow his falshood and sinister dealing you shall vnderstand that this Iohn Wickliffe was a Secular Priest And although in receiuing that holy Order he also receiued so indelible a character as he must be still a Priest how wickedly soeuer he behaued himselfe yet he did not receiue any confirmation in grace but might fall into most great enormities as the most holy not confirmed in grace may doe And entring out of a melancholy humor which grew vpon him by being depriued of a benefice which he had into a good conceit of himselfe that he was not sicut caeteri homines as other men were hee changed his life from the ordinary life of the Secular Priests into a streighter rule and tooke another habit Io. Stow in Ed. â— An 1377. He and all his followers went barefooted and in course russet garments downe to the heeles and in
contempt of temporall goods his conuersation was with those Religious that had no possessions and ioined himselfe vnto the begging Fryers approouing their pouertie and extolling their perfection Euident tokens that hee had left the state of a Secular Priest and ascended to some higher degree of perfection But as it should seeme he was neither Monke nor Frier but talis qualis such as he was or as other perchance who came after him although they follow him not in all things For as it appeareth in our Chronicles hee preached against Monkes and other religious men that had possessions and taught such doctrine as hee was condemned for it in the Council of Constance as an heretike and his bones were taken vp and burned as is beforesaid Whereby also this authour is proued to forget himselfe very much to number him amongst the Clergie which is generally taken for such as are not onely in Orders but liue also in vnitie of the faith Wherefore purposing to tell a tale of emulation in the Clergie against the Religious he should haue taken some other to haue prooued it then Wickliffe who also by his pretence no doubt of greater perfection had forsaken the state of a Secular Clergie man as appeared by his habit and conuersation To these falshoods and couert calumnies against the Secular Priests this deceit of this author may be added That whereas the Chronicles doe mention that not only Iohn Wickliffe but foure doctors of diuinitie also one of euery Order of the begging Fryers ioyning with him were imployed by Iohn of Gaunt in his grudge against Bish Wickham of Winchester in whose defence the B. of London not Arundell as this author affirmeth but Courtney speaking as became him to doe Iohn of Gaunt threatned him also and swore that he would pull downe both the pride of him and of all the Bishops in England this author mentioneth onely the Secular Priest as he termeth him without any mention of the orders of Religion which were also imployed Moreouer it soundeth very foolishly that Iohn of Gaunt would set Iohn Wickliffe against the Monkes vpon an emulation which hee had against the Bishops their estates depending so little vpon the estate of the Monkes as when all the Abbyes in England were put downe the Bishops remained in as great honour as euer they did And wheras it is further said that the Abbey lands were taken from the Monkes and giuen to the maintenance of the crowne by the same emulation of the Clergie against the Religious in the time of K. Henry the eight it is most false the Abbyes being then put downe by a change of Religion which had not the beginning vpon any such emulation as this author affirmeth but vpon the perswasion of Longland B. of Lincolne the Kings confessor fortified by Card. Wolsey viz. that his Highnesse mariage with the Lady Katherine his brother Prince Arthurs wife was vnlawfull and against the word of God whereby the King being induced to seeke a diuorce but crossed therein with the Pope by Charles the fift nephew of the Lady Katherine and some others as well of the Laytie as the Clergie both Secular and Religious here in England it wrought in the King such a dislike of his Holines and others as it procured not onely the ouerthrow of the Abbyes but such a change in Religion as since the world hath seene Of this alteration therefore if any emulation were the beginning it was an emulation in the Cardinall who dealt with B. Longland to perswade the King as is mentioned and afterward did second him with all his might himselfe against the Emperour for hindering him of the Popedome and neither the sister nor the mother to ambition as this author would haue it but her daughter But the greatest folly committed by this author in this his exordium is not yet touched and that is that among all other histories impertinent to the cōtrouersie in question he would make his choyse of one wherein himselfe if we are not deceiued is notoriously disciphered Iohn Wickliffe was a Secular priest being a priest and neither Monke nor Friar and no Secular priest as differing from them in habit and conuersing with the religious Mendicants vnder pretence of greater perfection His followers tooke no name of him as both Monkes and Friers do of their founders and Sectaries of their Masters but went vnder the name which the common people gaue them to wit Lollards He was vsed as an instrument by Iohn of Gant to bring that to passe which this Duke had long conceiued in his mind For he saw saith the Historie Ioh. Stow. sup that it would be hard for him to obtaine his purpose the Church standing in his full state c. Wherefore he laboured first to ouerthrow aswell the liberties of the Church c. And to this end did Iohn Wickliffe bestow his talents for he was not onely eloquent saith the historie but also seemed to contemne temporall goods for the loue of eternall riches c. This authour being in a state which once was of Secular priests now no state of Secular priests not because he will be taken for either Monke or Frier or goe barefoote as Iohn Wickliffe did and his followers or basely clothed for these are outward mortifications which of what edification soeuer they are yet are not worthy of that honour which is due to the inward mortifications which lie hid and are not seene by the corporall eye But because Pope Gregorie the 13. hath so declared it yet so as he being filius populi as people say hath no other name but what the people giue him he is imployed not by Iohn of Gant himselfe in his owne person for this great Duke died aboue 200 yeeres since but by Iohn of Gant in some of his posteritie who hath somewhat to bring to passe which he hath long conceiued in his mind for the effecting of which this godly Father is busied in the corrupting the Cleargie of England or the vtter ouerthowing it which at this present he and his doe worke by taking from them their good name and fame and making them odious without iust cause to the people And to the end that he would be knowen not to haue spent his time idlely in Wickliffe his schoole he hath not onely imployed his tongue but his pen also and in his first platforme of Reformation hath ordeined that none of the Clergie shall possesse any temporall liuings but shall liue vpon such pensions as shall to certaine of his company and some secular Priests ioyned with them in their wisedome seeme necessary for their maintenance But let vs now see whether this authour can fit himselfe better in the next point In the beginning also saith he of this Queenes dayes the little affection which the Laitie did beare vnto the Clergie procured by some vnquiet spirits as also the small vnion of diuers Clergie men among themselues some holding with the heretikes and politikes by beate of faction
liuely represent the knowen old medicine to kill fleas by putting dust in their mouthes If but halfe of these matters here alledged were proued against the Priests doubtlesse they were to be auoyded by Catholicks as such as wanting no faults in themselues would hardly instruct others in vertue But this Author being not as yet setled to his Apologie without doubt discouereth that hee is not free from all those vices which he hath reckoned if he want any of them who vpon so smal or rather no cause or euidence would haue his Reader to enter into so rash and vile a iudgement of the Secular priests as though his Apologie were to no purpose vnlesse his Reader would carry such an vncharitable conceit of them as there should be no need of any Apologie or defence of those who are their aduersaries But now to his ground of this present contention The principall or onely ground saith he of this our present contention and scandalous controuersie is the very same disease of emulation partly of Lay men against Priests and partly of Priests against religious men especially the Fathers of the Societie with whom at this time they haue to doe c. We haue before shewed that the emulation of the Laitie against the Cleargie of which he speaketh before was for that the Cleargie were thought to be an hinderance to some designments of the Laitie and thereupon some few deuised how to indomage the Cleargie The emulation also which was said to haue bene in the Cleargie against the religious Ioâ—… Stow in Edw. 3. Anno 13â—7 hath bene shewed not to haue bene in the Cleargie but in Wickliffe and his societie surnamed by the people Lollards And if any of the Cleargie may be said to haue ioyned with Wickliffe in that his insolent and heretical attempt they were of the Religious cleargie and not of the Secular And this emulation was against the religious who had possessions Now then good sir if the principall or onely ground of this our present contention and scandalous controuersie is the very same disease of emulation you must shew what like cause the Lay men haue found in the Cleargie or the Priests in the Religious especially the Fathers of the Societie who by their rule haue no properties nor can possesse any thing T.W. in his Diâ—resâ—…on from the 16. Martyrs pag 63. as M T.W. would haue vs to thinke We haue giuen a cause before of the contrary part why the Lay men who follow the Iesuits and the Iesuits also may be thought to stirre vp themselues against some Secular Priests to wit because that some of the Secular Priests cannot bee brought to like of such plots as the Iesuits haue layd for the inuasion of our Countrey in which they haue imployed themselues oftentimes and thrust also some Secular Priests into the action although most grieuously against their wills namely in the yeere 1596. And if this Author had not vsed this parenthesis speaking of Religious men especially the Fathers of the Societie with whom at this present they haue to do we should neuer haue dreamed that this digression from hurts done in this Queenes dayes had bene made against the Priests who stand vpon their defence against the impostures of the Iesuits and their adherents because so small a number of the Laity doe stand with those priests and the priests themselues are so few by this good fellow his accompt as he disdaineth much that they are called the priests And in the 11. Chap. of the Apol. fol. 162. he alledgeth it for the second abuse sleight or shift which was vsed towards his Holines in the title of the booke dedicated vnto him wherein it is said that the troubles were betweene the Iesuits on th' one side with the Archpr. c and the Seminary priests on th' other side But no doubt herein this fellow his memory did faile him as also in another matter there mentioned For whereas here he affirmeth that the principall only ground of this our present contention and scandalous controuersie is the very same disease of emulation partly of Lay men against priests and partly of Priests against religious men especially the Fathers of the Societie In the 11. Chap fol. 161. 162. hee affirmeth that the Priests their controuersie is with the Archpr. c. and that their stomacke against the Iesuits is for standing with him and for him So as by this reckoning the case is plainely altered For if the principall and onely ground of this our present contention and scandalous controuersie be the very same disease of emulation partly of Laymen against Priests and partly of Priests against religious men especially the Iesuits to which of these two members will this Author bring this controuersie which in the 11. Chap. he saith is betweene Priests and their Archpriest he cannot bring it to the first which is of Lay men against Priests for then hee must accompt the Priests betweene whom and the Archpr. the controuersie is or the Archpr. among Lay men which I trust he will not He cannot bring it to the second which is of Priests against Religious For then the Archpr. betweene whom and the priests is the controuersie must be confessed to be religious which also as I weene he will not say especially that he is a Iesuit as hee expoundeth himselfe or a Father of the Societie with whom at this present as he saith here they the priests haue to doe For at this he laughed Num. 16. in his table of falsehoods But perchance his strayning to disgorge himselfe caused a lightnes in his head that he knew not well what hee said The filth then before shewed being now out of his stomacke For better declaration of this matter saith he I shall goe forward with the narration of those hurts and difficulties which vpon emulation haue fallen out in this our English cause vnder the Queene that now is especially concerning the Seminaries and the reduction of England by that way and meane procured for these 20. yeeres and more to wit since the beginning of the Romane English Colledge which was in the yeere 1578. at what time a contention beganne betweene M. Doct. Lewis then Archdeacon of Cambray but after B. of Cassana and the English schollers about the maner of gouernment and gouernors of that house erected especially by his procurement and industry He hath shewed you before what hurt came to England by the emulation which some Catholicks had against the restoring of a new English Clergie at Doway which notwithstanding the Seminary there florished and afterward also at Rhemes in France in such sort as England thankes be to God did not feele that hurt vntill new Lords came who were of the Iesuits faction and were forced sometime to runne with them for some respects how smal soeuer their inward deuotion was vnto them Now he will giue you to vnderstand what great hurt our English cause hath had by emulation which was at Rome
did not know how to discerne one of their owne fellowes from the Iesuits which began to swarme amongst them and grew in the end to that malapartnesse as they laughed and iested at the Students to their faces yet must all be accounted the worke of the spirit And if this spirit were at any time found then to bleare the Students eyes it was deuised that no man did perswade any to leaue the Colledge to become Iesuits but did onely eleuate the mindes of such good wits as were capable thereof to a desire of some higher state of perfection In which when they had once preuailed and that the student was now resolued thereupon and consequently to leaue that course in which he was by being a member of the Colledge they did the more boldly aske this question why the Student minding to leaue the Colledge and betake himselfe to a state of greater perfection or security might not be exhorted to be a Iesuite rather then of any other order of religion By which poore shifts the Iesuits were often discouered that they sought their owne honour more then the good either of the Colledge or of our countrey both which through these occasions haue come pretily forward to vtter ruine And these were the troubles which this Author mentioneth in this Apologie cap. 11 fol. 170. although he would seem to smother them vnder a much-making of M. Mush who was a principall instrument of the Iesuits in this disturbance of the Colledge and he is not ashamed to obiect to the Fathers saith this author their partialitie towards some more then towards other and all this to draw yong men to their societie whereas in the former we know by experience and can testifie that no other thing euer wrought the Fathers more trouble in the Colledge while this man was there then their ouer much loue and fauour to him aboue his merits as other men thought and yet was not this to draw him to their societie seeing they would not admit him in so many yeares as he pretended to enter foreseeing as may be thought his perillous nature c. His seruice we may see how much it was worth vnto him he was kept out as many are in all places where there are Iesuites because being Iesuits they cannot but with too great a wracke of modestie so inordinately commend them as they must be commended nor without demonstration of excessiue desire of riches importunate others to giue them such lands and goods as are not to be lost for want of asking which while no Iesuits do hunt after they are thrust vpon them good men and with all charity are imbraced with most godly intention to be bestowed in pios vsus But it shall be alwayes in the Iesuites choice to receiue such a purueyor into their order and he must during life be in a seruile estate ready to attempt what they shall commaund him for their intreaties are also commandements or els he shall be turned going with his liuery They would not admit him foreseeing as may be thought his perillous nature But to leaue such fooles in their expectation of a like reward after so many yeres better seruice to them then vnto their Countrey although wee make no doubt but some thinke they doe well and that all is gold that glistereth we will returne to examine that which followeth concerning the great harmes which this authour hath espied to haue come to England through emulation as hee pretendeth of others but least these two to wit Vanne and Alread should not seeme enough to conuince the great hurt which hath come to England by emulation of the Laity against the Clergie this author inculcateth to his reader that the Councel stil pursued this office of stirring diuision between the followers of D. Allen and D. Lewis for both whom he doeth here giue his word that it was much against their willes although not long after fol. 5. he calleth the one an emulator of the other But to let this passe and to beare with this poore man whose memory seemeth to be very greatly ouercharged with this Apology we must also vnderstand that this plot of the Councel was much holpen by a new accident and that was that certaine Gentlemen hauing once ioyned as it should seeme with D. Allen Fa Parsons and Sir Francis Inglefield and the rest of the body of Catholikes at home and abroad in certaine affaires of our Countrey parted sometime from them and by going another way among other inconueniences thereupon ensuing ouerthrew the Queene of Scots A proofe to serue a poore turne very impertinent in this place yet such as were it not a discredit for wise men to take aduantage of a madde mans words it were sufficient to call all Cath. in question and those affaires what they were in which the whole body of them aswel at home as abroad were vnited especially it being here mentioned that the going of some another way was the Queene of Scots her ouerthrow But rather then these fellowes will lacke matter they will tell a hundreth idle tales with litttle regard what danger may come to those who are vpon ignorance wholly deuoted vnto them About this time also saith this authour and soone after diuers impugnations were attempted at Rome against the Seminaries and missions of England by men of opposite spirit and emulation But here is not shewed what hurt came vpon this emulation but rather contrariwise it is shewed that there came no hurt And if there had come any yet had this bene farre from his purpose vnlesse he did shew it to haue bene an emulation in the Laitie against the Clergie or in the Clergie against the religious And not onely lay men but diuers Priestes also brought vp in the Seminaries saith he were drawen by little and little to be of this faction against D. Allen Fa. Parsons and the Iesuits and namely some in Rome as appeareth by a visitation yet extant sent to the English College by Pope Sixtus in the yeere 1585 c. At this time as we are informed there was a visitation And if those men should be named who were then noted for factious the Iesuites would startle and many of their friends But vnlesse some cause be giuen of descending to more particulars wee will say no more then that the principall then accounted of the faction comming afterward into England and not finding amongst the secular priests any who would consent with them in such their factious humours are become Iesuites in which estate they may hope to keepe themselues at the least in vre for that humour Other some although they doe not professe to be Iesuites yet they sticke so close vnto them as aio doth to aiunt nego to negant And for so much as we can learne that emulation was not against D. Allen for as it appeared very well he was so much honoured by them all as at his worde the principall of them and who is now a Iesuit made